of Nekounam Session 1198
This treatise examines verses 78 and 79 of Surah l Imrn in which Abraham (peace be upon him), employing a sagacious and argumentative method, guides his people towards monotheism. These verses form part of Abrahams gradual discourse with the polytheists, beginning with contemplation upon the star, the moon, and the sun, and culminating in a declaration of disassociation from polytheism and an embrace of the Creator of the heavens and the earth. The present text endeavours, through a profound engagement with Quranic meanings and exegetical analyses, to elucidate this dialogue in a clear and coherent manner for readers. Utilizing a fluent and structured style, this work seeks to reflect the monotheistic spirit and pragmatic wisdom of Abraham (peace be upon him) in confronting polytheism and materialism.
Verses 76 to 78 of Surah l Imrn depict a coherent dialogue in which Abraham (peace be upon him) debates with the polytheists of his people. Employing a gradual approach, he first contemplates the star, then the moon, and finally the sun, demonstrating to his people that none of these creations are worthy of worship. This structure resembles a ladder by which Abraham incrementally guides his people towards the divine truth. Like a gardener who meticulously prunes superfluous branches to reveal the tree of truth, Abraham, through reasoning, steers the minds of his people away from polytheism and towards monotheism.
In verse 78, Abraham (peace be upon him) looks at the sun described as a bazighah (radiant light). This term denotes the luminosity and apparent grandeur of the sun, as though it wears a crown of light, shining in the sky. Observing this brilliance, Abraham addresses his people:
“So when he saw the sun rising, he said: This is my Lord; this is greater. But when it set, he said: O my people, indeed I am free from what you associate [with Allah].”
Through this statement, Abraham draws the attention of his people to the suns light, not its material substance. The light acts as a mirror reflecting the majesty of the Creator, yet it alone cannot be the Lord. By emphasising the suns light as greater compared to the star and the moon, he directs his people to compare the created entities with the Creator.
Key Point: The use of the masculine demonstrative pronoun hdh instead of the feminine hdhihi for the sun (which is grammatically feminine in Arabic) indicates Abrahams focus on the suns light (masculine conceptually). This linguistic choice evidences the Quranic precision in conveying monotheism, as Abraham presents the light as a sign of divinity, not the suns physical body.
When the sun sets, Abraham concludes that any entity that diminishes or fades cannot be Lord. The term afalat implies disappearance and setting, like a lamp that extinguishes after shining. Addressing his people, he says: O my people, indeed I disassociate myself from that which you associate [with Allah]. This declaration severs the ties of polytheism as a sword but is expressed with courtesy and wisdom, inviting reflection rather than confrontation.
In verse 79, after repudiating polytheism, Abraham (peace be upon him) turns to the Creator of the heavens and the earth and describes himself as Hanf (upright monotheist):
“Indeed, I have turned my face towards the One who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah.”
The phrase wajjahu wajh is akin to a mirror reflecting Abrahams complete submission to the Creator. The verb faara denotes original and unprecedented creation, as though God, with His wisdom, brought the heavens and the earth from non-existence into existence. The term Hanf signifies adherence to the innate monotheistic disposition, like a river flowing towards the ocean of truth.
Key Point: The use of the relative pronoun alladh instead of the explicit divine name Allh in verse 79 highlights the exclusivity of divine creation. This lexical choice negates any multiplicity in divinity and makes monotheism shine as a luminous star in the firmament of knowledge.
In the private context (verse 74), Abraham calls his people and Azar in manifest error, whereas in the public context (verse 78), he solely disassociates from polytheism. This difference resembles a careful selection of words in a formal letter, where social conditions enhance effectiveness. Through this wisdom, Abraham avoids direct insult, enabling his invitation to monotheism to penetrate hearts gently like a mild breeze.
The text, with a tone of subtle humour, critiques those who appear monotheistic yet are attached to materialism while claiming to be Hanf. This critique acts as a mirrors tap on the heart, prompting each individual to reconsider their intentions. Religious knowledge is also addressed, noting that misguided justifications sometimes tarnish sincerity in worship.
A salient point is the critique of accepting material reward for presence in the sanctuary or pulpit. Some religious scholars justify that rewards pertain to the preliminaries (e.g., ascending the pulpit), not worship itself, thus becoming attached to materialism. This justification acts as a veil obscuring the truth of intention. The text emphasises that the ultimate purpose of worship must be nearness to God, not acquisition of material goods.
Key Point: The principle khudh al-ghayt wa-atruk al-mabdi (take the ends and leave the beginnings) stresses the necessity of focusing on pure intention in worship. Just as in using the lavatory the end is evacuation, not the process, so in the sanctuary and pulpit, the end must be worship and guidance, not material acquisition.
The text refers to a narrator who, by refusing material reward for preaching religion, demonstrates his sincerity. By shifting his bag to decline money, he states: God provides my bread. This conduct is like a lamp illuminating the path of sincerity, showing that the ultimate aim of religious service must be spiritual.
The text, by emphasising the principle khudh al-ghayt wa-atruk al-mabdi, underscores the importance of the main purpose in every action. In the lavatory, the goal is evacuation, not the act of going in; in the pulpit, the goal is guidance, not climbing; and in the sanctuary, the goal is worship, not physical presence. This principle serves as a compass directing man towards pure intention.
Through a humorous comparison of the lavatory, pulpit, and sanctuary, the text stresses the necessity of sincerity in intention. Just as no one goes to the lavatory merely to enter it, so too in the pulpit and sanctuary, the aim must be guidance and worship, not superficial preliminaries. This humour acts as a mirror revealing self-deception.
The text mentions tools like Easy Life for the elderly, highlighting the hardships of life and the need to preserve human dignity. The purpose of these tools is to maintain honour, not the tools themselves. This example serves as a parable inviting reflection on the ultimate aim of life.
The text recounts a story of a bride who, through self-sacrifice, cares for her father-in-law. This devotion is like a flower blossoming in the garden of humanity, demonstrating that the goal of service transcends the hardships of the preliminaries. This narrative points to the lofty human values manifested in serving others.
Abraham (peace be upon him), as the prophet of monotheism, repudiated polytheism with reason and sincerity and guided his people towards the One God. He is like a shining star in the firmament of prophethood, illuminating the path of truth. His position serves as a model for all believers who invite others to monotheism with wisdom and patience.
The text addresses improper comparisons between prophets, especially Abraham and the Prophet Muhammad (peace and blessings be upon him). Some religious scholars, by emphasising the word Say in the Holy Quran, presume that the Prophet Muhammad lacked autonomy, whereas this Say denotes precision in conveying revelation. This critique serves as a reminder of the differing divine missions.
The text laments the violence and bloodshed in religious history, considering them outcomes of deviation from monotheism. Religious knowledge, sometimes abused, has led to strife rather than peace and guidance. This critique acts as a warning calling believers to return to monotheism and peace.
The text relates a humorous anecdote about complaining to God, highlighting divine wisdom amid hardship. This story is like a wave guiding humanity to accept divine wisdom in afflictions, as if every difficulty is part of Gods plan for guidance.
Verses 78 and 79 of Surah l Imrn, by portraying the sagacious dialogue of Abraham (peace be upon him) with the polytheists, highlight his status as the prophet of monotheism. Through gradual argumentation, from contemplation on the star, moon, and sun, he led his people towards the Creator of the heavens and the earth. The phrase wajjahu wajh symbolises complete submission to God, and his being Hanf serves as a paradigm for returning to the innate monotheistic nature. The critiques of polytheism, materialism, and violence in religious knowledge underline the necessity of sincerity and peace in religion. Humorous and social examples elucidate the pragmatic wisdom of the Holy Quran in everyday life. This treatise, through deep analysis of the verses and exegetical insights, endeavours to reflect Abrahams monotheistic message in a clear and exalted manner for the readers.
Under the supervision of Sadegh Khademi
